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THE ADOPTION 



of 



TECUMSEH'S FATHER 

and 

THE PHILOSOPHY 

of the 

Delaware Indians 

with 
UNPOLISHED GEMS 

By 
RICHARD C. ADAMS 



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COPYRIGHTED 1917 

BY Richard C. Adams 



PRINTED AND FOR SALE BY 

THE CRANE PRINTING COMPANY 

813 13th Street N. W. 
Washington, D, C. 



Ab'G 31 1917 




THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




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NOTES OF THE AUTHOR. 

The Delaware Tribe of Indians was the head of the 
Algonquin confederation of which 37 tribes recognized 
them as Grandfather. The head Chief of the Delaware 
Indians was called Great Sachem. There was a chief of 
each clan, the Turtle Clan, the Wolf Clan, the Turkey 
Clan and a war chief of each Clan. The Delaware In- 
dians also recognized in ancient times a Council of 
Mothers, and it was the women or the Council of 
Mothers that would plead for peace when peace was 
made. The same custom was recognized by all the 
Algonquin Confederation. Sometimes in minor wars or 
tribal disputes, individual tribes or bands of the confed- 
eration would go to war on their own initiative; but in 
case of great grievances, runners were always sent to the 
Grand Council of the Delawares, and the Great Sachem 
of the Delaware tribe had a right to call to the assist- 
ance of those alhed into the Confederation, all members 
of the Confederation. 

Many of the traditions as handed down by oration 
correspond with that of the other tribes of the Federa- 
tion. Among other things, no member of one tribe could 
marry into the one clan of his Father or Mother, and 
for that reason ofttimes a young man called a Hunter 
would wander to a distant country, sometimes among 
the Confederation of the Algonquins, and sometimes 
even to the enemy's camp to get a wife. 

In the particular case in which this story follows, 
Tecumseh's father went from Kentucky to the Western 
part of Pennsylvania to the Delaware Country to seek a 



Page 3 




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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




wife, and the narratives that are here recited, are as 
near as can be translated from the Delaware language 
to the English. 

As to the sajdngs, traditions and philosophy used in 
the narratives to follow, the Author believes there is no 
excuse or apology to offer, inasmuch as every nation 
that is known in history from the savage to those who 
call themselves civilized, revere and memorize the tra- 
ditions and religion of their ancestors. Even nations 
who call themselves Christian Nations, on parades, 
whether for military purposes in going to war or for 
show or carnival events, bring out and exhibit the dress, 
customs and environments of their ancestors of cen- 
turies ago. And as to the origin of religion, the author 
does not beHeve that any man has a right to say as to 
from whom it sprung, or what is the best rehgion or the 
best philosophy any more than any man has the right to 
say what is the best food for those to eat in different 
climates and in different locations, in accordance with 
their training and environments. A new bom babe will 
turn to the breast of its mother from the incUnation of 
nature to supply its needs and strength for its body, 
and in the same manner each person will turn to the csdl 
of nature in the way that nature has taught his 
ancestors, and his teachings are in accordance with the 
way of his inheritance. Nature is God, Deity and all 
that all mankind may worship and the way which rever- 
ence is paid to that Deity, no matter whether it is called 
God, Jehovah or the Great Spirit or by any other name, 
it is a guidance and an anchor to elevate and to guide 
the believer of that faith. 



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Then question not too much, the sincerity of those 
who have had their training according to the way- 
nature has bestowed upon them. Nature is older than 
Christianity as Christianity is known; and Christianity 
possibly is as old as Nature as Nature is known. And 
charity is the principal thought of Christianity as well 
as that of Nature, and charity among the savage was 
their religious creed. Then Charity and Elevation being 
the aim and purpose of all, why should we scoff at the 
creed of one or the other if the road led to the same, 
object and the center of all was Nature, Deity, or God? 

This much the author wishes to say in defense of 
what may be called the Creed of Pagans as is shown by 
the philosophy of the Delaware Indians, but whether it 
be the Creed of Pagans or whether it be the Charity of 
Christianity when it is all solved, is for others to deter- 
mine and not for the author. 

The traditions that the author has heard from the 
old people of his tribe appeal to him so much that he 
thought it worth the while to record same from the 
records as best they could be translated, and in the way 
they were understood. 

There may be a few criticisms heard that some of 
these traditions and ceremonies and saying may not be 
used in comparison with things now called civilized 
history and Christian faith; but when we review the 
actions and treatment that Christian nations impose 
upon their fellowman, and when we review the mode of 
civilizing those persons they call savages, it is hard to 
believe that they have any better ideas of justice and 
right than do Pagans or savage Indians. 



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THE ADOPTION OF MEW - SEU- QUA, 
TECUMSEH'S FATHER 




Time: About 1765. 



THE ADOPTION OF TECUMSEH'S FATHER. 

Tecumseh's Father ivas a Shaivnee Indian, ivlio, 
under the Algonquin custom, had to seek a ivife not of 
his father^s or mother's clan, but of another tribe or 
clan, hence his ivandering to a distant country. 

A YOUNG HUNTER WITH A LITTLE PAINT ON HIS FACE 

HIS BOW AND QUIVER, AND TOMAHAWK, WITH 

ONE EAGLE FEATHER, MEETS A STRANGER 

OF ANOTHER TRIBE IN A FOREST. 

Young Hunter ivith one feather, luho has gone 
through schooling of the braves, has had training of 
woodcrafting, canoeing, instructed in hunting and 
taught what his actions should be in case of War, or in 
case he was confronted ivith danger. When a young 
hunter has won the distinction of a brave, he has the 
right to wear two or more eagle feathers in his hair. 

Young Hunter meets a stranger. He salutes him ivith 
his right hand extended and his palm forivard, ichich is 
a sign of peace or truce, but may be only temporary , 
until each has an equal advantage of the other and 
understands the purpose of each. 

Young Hunter soon discovers the stranger is from a 
distant tribe, who is trespassing in his country. 
Whether for the purpose of seeking game, tvhether as a 
spy for the purpose of a War party invading them later, 
or for tvhatsoever purpose he must explain. 



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Young" Hunter addresses the Stranger thus: 

Stranger, you are near the Camp of my people, a War 
whoop from me will bring numbers to this place; tell 
me why you are here and what is the purpose. 

STRANGER: I came on a peaceful errand. I was 
following the game through the forest; much interested 
in this strange country, I have wandered to this spot, 
where I met you who saluted me with a friendly greet- 
ing. I come not as a spy— I come not to commit depre- 
dation upon your people. I will be pleased to see them 
and know them, or I will return, whichever you may 
wish. 

HUNTER: Should I take you to my people and it is 
discovered that you have not told me truthfully the pur- 
pose of your mission here, you would become a prisoner 
of War. While I believe what you tell me, the wiser 
men of our tribe may find a way to disprove your state- 
ments. Would you go with me or would you return? 

STRANGER: I am much impressed with this coun- 
try. I have seen none of your tribe except you. I am 
much impressed, however, with your frankness to me. 
I have heard much of your people. I should like to see 
them. I should like to be received by them as a friend 
and not a foe. 

HUNTER: Our country is rich in game; has many 
streams full of fishes, vast mountains, forests and 
plains abounding with game and our people are benevo- 
lent, brave, and daring and have adopted many wan- 
derers from other tribes, when they see in them qualities 



Page 7 



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THE ADOPTION OF M 

TECUMSEHS FAi" 



won'' «• -S^ffSeTSrfSL „Sr,:S 

.\.\^ achievements— their la^^^ surroundings. It 
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f;,e Medicine Man s loay 
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THE MEDICINE MAN. 



The Medicine Man addresses the S rang ^^^^ 

MEDICINE MAN: Trom wh-t^JiT y?;\^S;,S 

:Sd^l»iel^s-^^^^^^^^^^^^ """ 

He seems to thmK you 

tion in our tnbe. ^^ f the woods 

^enme first. A^eyou-^^^^^^^^^^^ 

and mountains? Are yo^ ^^^^^^ ^^^CSr^*"^* 

and streams? ^i*f o/uving hy your own hana, 

found yo"%«l^Sfroni other persons? 

help or assistance 




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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




STRANGER: Yes, I have travelled the paths of the 
woods. I have roamed the mountains and prairies. I 
have killed game for my own subsistence and dug' herbs 
from the soil, gathered berries and fruits from the trees, 
caught fish in the streams, but I have not yet been on a 
War trail. I am not yet a brave. 

MEDICINE MAN: In your experience, when you 
heard the lonesome hoot of the owl, the cry of the 
panther or the growl of the bear, did your blood turn 
cold or have you confronted them without fear? 

STRANGER: I must admit that at times my heart 
has quaked, at times I have felt that I would rather be 
back in camp with my people; but I have learned from 
rambling through the woods, mountains and plains, 
that many of the dangers that appeared to be real, were 
only imaginary. 

MEDICINE MAN: My friend, for a friend I must 
call you, since you are brought to me by one I love, your 
answer pleases me. Now I will give to you the medicine 
that will help to make your heart strong and make you 
brave. Many trials you will have in the future and 
much must you endure before you will be a full-fledged 
brave. I take you now to the War Chiefs and Braves, 
who will further instruct you. 

WAR CHIEF: Stranger, we care not from which 
tribe you hail, we care not from where you come, you 
are recommended by one who has tested your heart and 
your spirit; one who vouches for you as being worthy to 
join our Tribe; but first, we must know if you are 



Page 9 



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THE ADOPTION OF MEW - SEU-QUA, 
TECUMSEH'S FATHER 




worthy of being* a warrior, if you will shrink from 
danger, if danger is itself. When everything may look 
dark to you, when chances of escape seem impossible — 
when you should choose between captivity, the burning 
at the stake, or the selling of your life for your people, 
what would you do? 

STRANGER: I have never experienced these things. 
I cannot say just what I would do, but my people have 
proved their worth and I believe the courage of their 
blood is still in my veins. 

FIRST BRAVE: We will paint you now with the 
War paint of our tribe. First, we put all over your face 
to hide your emotion, your fear and your sympathies, a 
paint of red, that through this no man can see, whether 
you have fear of the enemy, or have sympathy for your 
brother you meet in battle, or emotion that might arise 
for the friends you left behind. On this, we will paint 
some streaks of black. This means when you go out to 
face the world — the red is life and light and knowledge; 
the black that we put thereon means that you are with 
our cause until death does call you away. For this, are 
you ready to stand? 

STRANGER: The Brother, for Brother I may call 
him, who brought me to your lodge, has shown to me 
that he is a friend and that he has a character worthy 
for me to follow; and the things of wliich you speak, 
show to me that there is more to hve for than selfish 
motives, and more to die for than a coward's grave. I 
will accept the paint. 



Page 10 







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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 



SECOND BRAVE: Now, that you have accepted the 
challenge of the nations, now by what I see, you claim 
to be worthy to be a Warrior and a brave. Worthy to 
be one, that is called the Lenni Lenape (man of men) . 
Do you Imow what it means? Do you know what you 
claim? The Manitou respects the man with a strong 
heart and hates a coward. The Manitou loves the man 
who speaks the truth, but hates a har. Are you ready 
to prove by the test that you are really a Brave? And if 
opportunity confronted you, would you show that you 
were worthy of the name? 

STRANGER: J have come from a distant country. 
My people, too, have traits of honesty and bravery. My 
people, too, worship the Great Spirit and the Manitou 
that controls our life while we are here. I will sacrifice 
in the name of honor and in the cause of justice for the 
people I join all I have. I will accept the test that you 
put me to, to prove that I have this blood. 

THIRD BRAVE: (Now before the Great Sachem.) 
Here is a stranger, who declares his willingness to be- 
come one of us; who has taken the pledge of fidelity to 
our tribe, who has allowed his face to be painted with 
both red and black, who has said that he will suffer any 
ordeal to prove his worth. Xoiv spealxiug in a different 
language,! happen to know that he is not one of our 
people (consideration.) I happen to know that he 
comes from the enemy's camp. I demand as a Warrior 
and one who has proven his worth to his tribe, that this 
man first proves to us before he becomes one of our peo- 
ple that he has courage and is brave, that he has honor, 
and will shirk no danger. What shall the test be? 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 



GREAT SACHEM: Strang-er, with sympathy and 
compassion, I speak to you, it is not too late for you to 
return to your home. It is not too late for you to retract 
the pledges you have made. It is not too late for you to 
evade the ordeals that may be imposed upon you, but 
should you wish to become one of our tribe and be 
recognized as one of our blood and kin, you must answer 
me these several questions. FIRST: Do you beheve 
that the Great Spirit controls all the sources of the Sun, 
Moon, Stars and inhabitants thereof? 

STRANGER: I have been taught this from infancy. 
I must say I do. 

GREAT SACHEM: Do you believe that no honors 
are given us, except what are won, and if those honors 
are lost, that the trial must be made again? 

STRANGER: I have also been taught this. I believe 
it well. 

GREAT SACHEM: Do you believe that the trials, 
troubles and ordeals that you may go through are for 
your good and not for your harm, that the better parts 
may be brought out and the evil within you shall be 
cast aside by the spirit that is in you and the courage 
you have? 

STRANGER: This has been my teaching. I do. 

GREAT SACHEM: Do you believe then an oath of 
fidelity to another tribe is recorded now before the 
Great Spirit and the Manitou that watches your life? 

STRANGER: I do. 



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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




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GREAT SACHEM: Stranger, listen to me now. Our 
people believe in the Great Spirit, who ordained and 
created the many many worlds and placed mankind 
here to learn the lessons of life. The Great Spirit has 
in his charge many many other worlds of higher or 
lower degree, that in each degree of knowledge the Man- 
itou rules and in each life you shall live, a Manitou 
watches and records your actions. In him you must 
place your trust. Through the Manitou and of the 
Great Spirit must you ask your aid, and when you have 
gone through the twelve degrees to reach perfection, 
then you will dwell in the circle of those who speak 
with the Great Spirit, and to whom knowledge, time and 
space has no limit. You may waver, you may fail, but 
opportunity will be given you again and if you persist 
you will finally succeed. There is no one worthy who 
can possibly fail and those who are faint of heart will 
be given an opportunity to try again. If you pass the 
ordeals that life has upon you fixed, you will succeed in 
dwelling in that circle, where time, space and knowl- 
edge is without limit, but in those ordeals we cannot 
assist you— that must come from your own efforts and 
from your own courage; but to prove that you are 
worthy of being one of us, we will give you ordeals from 
Which you may shudder. 

The Council drum is beaten and the Councilors and 
Warriors are called to the Council Lodge. When all are 
inside the council fire is lighted and the pipe is passed 
around. The stranger is iishered in. 

GREAT SACHEM: Chiefs, Warriors and Councilors. 
There has been brought to us a stranger from another 



Page 13 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 







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tribe, by the young hunter who stands beside him, 
vouching for him as being worthy to become one of us. 
He himself, has expressed his willingness to join our 
people. He has even consented to have his face painted, 
indicating that he is ready to forever conceal his iden- 
ity to others and pledge his fidelity and devotion to us 
until death. How are we to know this? What tests are 
we to put him to, that he may prove to us that he is not 
a spy, that he is not an enemy, that he means to be one 
of us and that we can afford to accept him as such? 

FIRST ORATOR AND WAR CHIEF: Had this 
stranger been brought here a prisoner of war captured 
in battle and chose between the stake and adoption, I 
would suggest first that he run the gauntlet of the 
severest test of a warrior, by which he would show his 
bravery and the strength of his heart. I might then sug- 
gest even a more severe test than now I would think of 
imposing upon him, but coming as he does, following 
the chase and on a peaceful mission, enchanted by the 
surroundings and the things he has heard of the history 
of our people, I propose that he be given a Tepee, the 
assistance of two young warriors and three days within 
which to provide meat for a feast. We will then assemble 
to share his hospitality, to judge his skill as a hunter, 
and after to hear his own plea and his own pledge of 
devotion, while we are seated around the council fire, 
smoking the pipe of peace. 

SECOND ORATOR: The Old War Chief who has 
just spoken seems to have a tender heart. I would first 
see if this man is worthy of being a warrior; if he would 
defend our people in case of an attack — standing his 



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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




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ground as long as he has the power of resistance, no 
matter what odds are liurled against him. This we can- 
not prove by the test that is named. He claims to have 
been schooled in woodcraft; he claims to have been 
taug^ht the arts of war, and no doubt, has been told how 
a warrior should behave. But there is to the south a 
camp now hostile to us. Why not send him there to see 
if he can return with the trophies of war? 

THIRD ORATOR: I have listened to the tests, both 
orators have suggested. The stranger may be a spy 
from this hostile camp. Why send him there, when he 
may not return, except with reinforcements to do us 
harm? Let us first try the easier test, determine his 
skill as a hunter and hear his pledge of devotion to us. 

GREAT SACHEM: I ask the council now to deter- 
mine which the test shall be. Shall it be the first that 
was proposed or the second? (They vote and the first 
carries.) 

GREAT SACHEM: The stranger will retire while 
we, in council, will determine what shall be done. 

GREAT SACHEM: To the ivarriors and Council. 
The stranger who has been introduced to us, expressed 
his willingness to become a member of our tribe. To 
what test shall we put him to, unknown to him, to prove 
his worth? 

SECOND ORATOR: As I said before the stranger 
left, to the South, there is a hostile camp— he has heard 
my words and well knows that he is suspected as a spy. 
Let the young men who go with him take him up the 
river in canoes — let them camp and let him show his 



Paue 15 




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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




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skill as a huntsman; but upon the second ni^ht, let 
some of our people surprise the camp — let the young 
men who are with him disarm him, and let him be bound 
and become a prisoner of war of a supposed hostile 
tribe. Let's see What he will do when he and our young 
men are captured in this style. I suggest that this be 
the first test. 

GREAT SACHEM: You have heard the Orator, what 
is your decision? 

THE MEDICINE MAN: I have heard the Orator's 
decree. I have no objection to the test. It may prove 
his worth and may be the undoing of the stranger, but is 
a test worth the while to know of what spirit the people 
who wish to join our tribe are made. However, if this 
test is imposed upon him, I suggest that it be done in a 
manner and in a way that will not bring harm to the 
stranger, for I have talked with him and believe him to 
be one worthy of consideration, and however severe the 
test may be, let no harm come to him in the end. 
If this is the decree, I will agree to it. 

GREAT SACHEM: I ask the vote of the Council- 
Shall this be the first test? 

The extended hands are counted and the Great 
Sachem announces this is the first test. 

The next morning the three young hunters, with the 
stranger, start in canoes up the river to secure the game 
for the feast that is to be prepared. They get both game 
and fish but on the second night of their encampment, 



Paop 16 



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they are surprised by overwhelming numbers of war- 
riors who seem to be enemies of the Lenni Lenape. The 
stranger is bound hand and foot. He does not know 
What becomes of his three comrades — they are carried 
away from him. He has no one to call on for assistance 
or help. He is now in the enemies hands. The enemies find 
him painted in the paint of the "Delaware" or "Lenni 
Lenape" — will hear no other excuse than that he is 
an enemy — are ready to put him to death, to burn him 
at the stake or make him swear allegiance to their tribe ; 
if he wishes to save his life. All these things are made 
plain to him and preparations are being made. The 
stranger expresses his willingness to go through the 
ordeal, but declines to swear his allegiance to the hostile 
tribe. All preparations are made to bring about his 
execution, when, at the opportune moment, the people 
to whom he has sworn allegiance, come to his rescue. 

Then he has passed the first degree — then he is 
worthy to be called a member of the tribe, and at the 
feast, which he provided (by the game and fish which 
they have succeeded in getting) his good qualities, are 
then announced, but his troubles are not over. 

THE FEAST: The young ivanior now having beoi 
rescued^ his three comrades restored to him. They re- 
turn by ca)ioe to the camp with the deer, wild turlcey, 
fish and other game and a barbecue of the game and fish 
is prepared. The women of the tribe prepare the 
hominy, bread and herbs to complete the feast, but the 
stranger is required to superijitend the cooking of the 
meats and the preparing of it in his oivn way, having 



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THE ADOPTION OF MEW - SEU - QUA, 
TECUMSEHS FATHER 




been furnished all the assistance necessary that he mai/ 
require, hut lie must shoiv that he knows how to pre- 
pare a feast, how to make a fire with firesticks and how 
to prepare the feast that ivill best please those who 
participate in it and before the feast is opened lie is to 
make a brief address to the Great Sachem. 

STRANGER: Great Sachem and Brothers, if I may 
call you such, I have pledged my allegiance to you— I 
have attempted to exhibit my skill as a hunter, I have 
tried to prove my devotion by a severe test, I now bid 
you welcome to the feast that I have caused to be pre- 
pared in the best way that I know how to prepare a 
feast. Partake of it and give me greetings and instruc- 
tions as your wise men and councellors may think best. 

The feast being distributed by the parties appointed 
to the honor, the stranger sitting to the right or north, 
the Great Sachem to the east of the circle and the war- 
riors and orators in their respective places. The Orator 
who is the leader of the religious ceremonies opens the 
address. He may be called the Great Chaplain or High 
Priest of the Tribe. 

ORATOR: With the rigid hand extended all arise. 
Thankful we are for the feast we are about to receive, 
provided to us by the stranger who joins our tribe. 
Thankful we are for the friends around us, for the joy- 
ful expressions they have on their faces, thankful we 
are for the rescue of our friend who proves his worth 
when put to the first test and we are thankful that our 
friend is here to see the pleasure that we enjoy, that in 
his own heart he feels it most and the impressions he 
receives will last forever. 



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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




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GREAT SACHEM: The feast will be served. The 

feast is distributed to the parties in the circle and what 
IS left over is distributed among the camp. When the 
feast is over the pipe is passed, and orations begin, as 
follows: 

GREAT SACHEM: Will the orator instruct the 
stranger who now is our friend? In what are the duties 
of one who joins our tribe? In what are the teaching's 
of our orators from the Manitou and the Great Spirit 
from the time immemorial? Let the three young hunters 
who accompanied the stranger, now our friend, repeat 
those teachings after the orator, so that they may fur- 
ther instruct him in his years of wandering, until he 
thoroughly understands, until he fully knows what 
duties are required of him to be considered worthy of 
the name that we shall give him, ''Lenni Lenape," man 
of men. 

ORATOR: Stranger, our fathers have taught us as 
their grandfathers taught, that honors were earned and 
could not be bought, that trials and ordeals that we go 
through, are only the polishing and making of our 
spirits; that ordeals of life and the suffering of death, 
if done in honor and bravery and truth, is that much 
achieved and that much accomplished, to balance the 
lives that come after this life is past. That ere you will 
reach that sphere of perfection, where spirits now per- 
fect have travelled before you, who will have been 
guided through hves with ordeals most trying, by devo- 
tion to the Manitou and instructions of the spirits who 
have travelled the same trail and reviewed them for the 
purpose of helping weaker and kindred spirits. When 



Par/p 19 



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TECUMSEH'S FATHER 



you reach that last sphere, where time and space has no 
limit, when now and then to you is the same, when 
knowledg'e is perfect and ordeals are passed; it will be 
then for you to return to your people, to assist the weak- 
ling on this journey and when you have furnished the 
numbers sufficient to prove you are entitled to honors 
you are seeking, then your achievements will be counted 
on record and your honors be measured by them accord- 
ingly, but ere you start on this long voyage, remember 
this — life is, also most trying, and if you have not lived 
it becomingly and properly, if you have not proved 
yourself quite worthy, these trials, these troubles you 
may have to repeat, before you will go to the grade that 
is beyond us. You must prove yourself truthful, you 
must prove well your courage, you must honor the old 
and assist the weakling, you must defend with all vigor 
the rights of your people and assist the helpless or the 
unfortunate foe, if you find him distressed you must 
help him at once and you must not seek vengeance 
on those that are down, but when he is well and able to 
meet you, meet him as a Warrior and prove to him your 
worth. I leave you now to yourself and things that sur- 
round you, with your courage, your conscience, your art 
and your skill. Be alert, be active, be cautious, be brave, 
be truthful, be honest and you will succeed. If you trust 
and you Hsten to what Way-mah-tah-kun-eese says, for 
he is our War God, who will make you alert — who will 
help fight your battles when others may shirk. 



Paf/e 20 



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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




But remember the proverbs our Grandfathers said; 
which will be immortal when our children are dead: — 

"For the grandeur of a mountain, the beauty of a 

flower, 
The description of a battle, the pleasure of an hour, 
To one appears so different from what the others see, 
That I question much ones' right to ask if variance 

there be. 
The scope of understanding things heard, felt and seen 
And the art of then explaining just what all does mean, 
Is not made universal from every point of view, 
They may have seen the very side that's opposite 

from you. 
And still have seen the object and know as well as you 
And give their views and utterances as truly as you do. 
So bear these sayings well in mind throughout life 

day by day. 
Consider well before you doubt what a brother chanced 

to say. 
The one who trusts less other men that stand on a dif- 
ferent plane, 
• In pleading honesty of his cause may often plead 

in vain. ' ' 
When a man is doomed at the stakes to die, 
If his heart is brave and his conscience clear 
His spirit, with courage, meets God on high, 
No matter what happens to his body here, 
For our bodies we must cast aside 
And enrobe in others at another time. 
By the laws of nature we must abide. 
But our only treasure is our own mind. 




POfje 21 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




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WAR CHIEF: Great Sachem, Warriors, and 
Brothers, we have heard with much interest all the 
speeches just made. I was the one present who rescued 
this stranger and in our camp now we have those who 
captured him. Why was he not alert, why was he dis- 
armed? He proved himself worthy to be called a great 
hunter. He prepared us a feast that was fully relished. 
He has proven his devotion by offering to suffer fire at 
the stake for the people to whom he is pledged, but 
would he be worthy to be called a warrior? He must 
prove his abihty — he must prove his skill. He has heard 
his instructions and it is true he is young, but can we 
advance him before he has earned the title of warrior, 
the title of honor who would defend the helpless of the 
people he loves? He loves the mountains, the woods 
and the streams, he is skilled in the arts of exploring 
the same, but should he not be sent to some test where 
the blood of a warrior must show his true worth? 

FIRST WARRIOR: The words I have heard I fully 
endorse and a runner has come who reports to the 
North is assembled some warriors who have left tokens 
of their trails showing they are headed to invade our 
country. A party must be mustered to meet them soon. 
Will the stranger go with us, will he put on the war 
paint and challenge the band? That band perhaps has 
come from his country, perhaps to rescue him or to 
avenge his death? Perhaps they have missed him and 
traced him this way. I propose he go with the warriors 
tonight and we will determine his valor in war. 

GREAT SACHEM: Warriors, Orators, Brothers, and 
all — you have heard the challenge, what is your deci- 
sion? They vote and deckle the stranger must go. 



Pafje 22 



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DELAWARE INDIANS ^ 




GREAT SACHEM: Stranger and Friend, I appoint 
two warriors to instruct you now. Listen to them, fol- 
low well their teachings, remember what they say for 
much of your future Ufe may depend upon how well you 
conduct yourself on these most trying ordeals. 

WAR CHIEF: My friend, for friend I will call you 
now, when on a war party you shall go, you first must 
paint your face with red and on it symbolic emblems 
of black— the black to show that you are on the war 
path and mean to defend your cause until death. You 
can choose your lesser symbol either great or small, the 
enemy will see that these symbols are challenges to your 
foe. If other colors you choose to select, they may be 
made to signify the position you claim to hold. 

Your equipment must be light and arranged so that it 
may be easily discarded. Your rations shall be simple 
— parched corn with a little maple sugar or a little salt 
and until after battle and then only if you escape a 
wound, may you eat meat. An enemy that is felled by 
you in battle, his scalp you may take, but take none that 
you find disabled or dead. Be alert, obey the order to 
charge or retreat, to maneuver to the right or to the left, 
but never depend upon frightening the enemy, for they 
may be brave, it is not the purpose of a war party to 
sacrifice the lives of the Braves, but no one may call 
himself a warrior if he retreats before orders are given 
to retreat. Conceal yourself as much as possible until 
time to act. Protect yourself as much as possible by 
every natural advantage that surrounds your position, 
but when you charge, charge to execute and not to 
frighten the enemy away. Remember, they may be as 



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Page 23 







THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




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brave as you and remember that you may meet your 
brother on the other side. Show no fear where chances 
are equal, show no compassion unless the enemy is at a 
great disadvantage; then seize him and tie him with 
prisoners' strings and do not harm him. Remember 
well what I have told you. You shall be put to the test. 

FIRST WARRIOR: Your two comrades on the hunt 
and an old warrior will be by your side. Should the old 
warrior be killed, the one of the three that first has 
proven himself a hero may command the actions of the 
others. Should the old warrior be wounded, it shall be 
the duty of you or your comrade to immediately carry 
him to safety and then return to your place. No dead or 
wounded comrade should ever be left on the field of bat- 
tle if a comrade is there to bear him away; but once the 
wounded or dead is broug'ht to a safe distance, it will be 
your duty to return to the front to hsten well for the 
war cries, the shouts of advance or of retreat, or the 
shouts of maneuvers to the right or left. When a sur- 
prise on the enemy has been planned, then move with 
great caution, until you hear the war whoop charge. 
Then hesitate for nothing — each man doing his part, 
that the battle may be over as quickly as possible, but 
never give the enemy a chance to regain his advantage. 
Strike then and there or seize him at once. You have 
your instructions, tonight we go. 



Page 24 







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DELAWARE INDIANS 



Time: About 1766. 

SECOND TEST. 

The War Party starts late at nig^ht well equipped with 
provisions and arms travelling until daylight when they 
strike the trail where signs show that a hostile band has 
really been through that part of the country. Then they 
begin to move with caution and care— some of the older 
scouts are sent out ahead of the War Party to see if the 
position of the enemy can be ascertained. 

After a slow and tedious march, until about noon, the 
party is directed to go in groups of twos and threes to a 
Uttle grove not far distant and rest for a few hours until 
word from the scouts is received. No fire is made (for 
smoke could be detected by the enemy by sight or smell 
for miles away) no food is cooked— they simply eat the 
parched corn and water and lie down to rest, but one or 
two keep watch while the rest of them sleep. 

After they have rested for a few hours, the scouts 
come in and report that they have located the camp of 
the enemy which they say is only a few hours' journey 
from where they are. 

Immediately the War Chiefs call the warriors around 
them; each one sees that his bow-strings are strong, that 
his arrows are straight and the feathers are on well, 
that he has his tomahawk and shield in perfect order. 
Each warrior is examined to see if he has had any mis- 
hap so far on the march. Each one is instructed as to 




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Page 25 







THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




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what number of warwhoops should be given for "ad- 



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maneuvers to 



or to left." 



Each one is instructed as to what warwhoop shall indi- 
cate the taking of the scalp of a foe or the loss of a 
friend. 

After this hasty council and examination, the march 
begins toward the enemy's camp. The scouts direct the 
course of the march. When they come near the place 
where the camp is seen, the scouts go forward, then 
come back and report that the enemy have broken camp 
and gone. They seem to have gone in separate trails, 
for they cannot be traced as a body of warriors ; so they, 
too, must divide and follow separate trails. The young 
warrior with his three companions are started on the 
trail which apparently was made by only three or four 
men; the trails were all leading not toward the enemies' 
country, but toward their own domains — this would in- 
dicate that it was more of a foraging party than a war 
party; a party who expected to commit depredations, 
steal or rob, more than to inflict a revenge or punish- 
ment as an act of war. All this was explained to the 
stranger so that he could follow and understand the 
seriousness of the situation. 

The little party with the stranger had not proceeded 
very far until a war-cry was heard — one to the right and 
another to the left. They must have simultaneously 
met the enemy. 

The fight was fierce, but short. The old warrior was 
the first one wounded; the stranger sprang to his rescue 
and killed the man who wounded him. In an instant he 



Page 26 











THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




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had his scalp in his belt and gave the war-whoop that a 
warrior may. A second and a third fell under his toma- 
hawk blows and war-whoop after war-whoop echoed 
through the woods. Two were captured and bound with 
prisoner's cords, but one of the warriors who escorted 
him was killed. The battle was ended. A war-whoop to 
collect was given and they came together in a short while 
with their prisoners-of-war and scalps in their belts. 
Without rest and without sleep they were now to return, 
but first they built a fire, erected a pole, placed the 
scalps upon it and with the prisoners bound, they 
danced around this fire and there the degree of ** War- 
rior' ' was given to the stranger and three eagle feathers 
were braided in his hair. Then the party returns. 

FINAL. 

The War party comes to the Delaware Village; the 
drums are beat, the Council assembles and a feast is 
prepared. The Great Sachem meets the warriors as 
they come in; the prisoners are given food and the 
Great Sachem addresses his Warriors and War Chiefs 
thus: 

''War Chiefs and Warriors; faithful you have been, 
your devotion, your courage, the strength you have 
shown in defense of your people, in defense of your 
name, in defense of our women and children. I greet 
you, I praise you; but my greetings and praise can be 
nothing to you compared with the feeling of reward 
your conscience brings. To Way-mah-tah-kun-eese, the 
God of War, must you now twelve times in reverence 
bow; to Way-mah-tah-kun-eese do you owe your rescue 
and success. 



Pcfie 27 







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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




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For the stranger who is with you, who now is a War- 
rior, I ask that each extend to him a welcoming hand; 
that each greet him as one of us and honor him as a 
brother and kin. No more tests shall he be put to, to 
prove his worth or to prove his blood; only what life 
may have for him as he goes down the journey that all 
must take and when his duties here are done, may the 
Manitou greet him as I greet him now and when his 
other trials are over may he walk stately and erect, to 
receive the blessings of the Great Spirit himself. But 
may he remember and ever keep in mind that wherever 
he is, his duties are not over but that his record while 
it proves his courage, while it proves his blood, is only 
a part of more trying ordeals. He must be just as faith- 
ful, he must be just as true, in other duties that before 
him will come. The reverence of the old, the helping 
of the weak, the kindness to a friend and the love of his 
family, are tests as severe and trying as these. Keep 
this ever in mind, be faithful and brave and honor will 
follow you as long as you hve. 



Pane 28 



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DELAWARE INDIANS 



Time: About 1766. 

THIRD TEST. 

THE WOMAN'S DANCE. 

But into the council house there comes, 

Six women in state attire ; 

Three are aged and three are young* 

And the attention of the Sachem do they require. 

The first addresses the Sachem thus — saluting ivith 
right hand extended, 

I am a Mother and Grandmother, too; 
I am sent from the Council of Mothers to say 
That the stranger must prove his heart is true, 
And that proof our council is demanding today. 
He has shown his skill as a huntsman, we know; 
He has shown his skill as a warrior true; 
He has passed the ordeal you have chosen to give, 
But now he must answer our questions, too. . 
We demand the stranger to prove the test, 
That we, in our ways, may put him through; 
To prove his blood is really the best, 
Our daughters may mingle their blood with, too. 
For, if he becomes one of our tribe, 
The right of one's heart he later may claim; 
And because of the honors he now has acquired. 
The love of some maiden he surely will gain. 
But, before he has time his wiles to apply, 
Our duties demand he pass the ordeal, 
That the test of his conscience we truly may try- 
That his own heart's vibrations he truly may feeL 



Page 29 




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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 







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The GREAT SACHEM: With right hand extended. 

Oh, you of the Mothers and Grandmothers, too, 
We honor your place, we honor your claim, 
This warrior we now dehver to you 
Trusting his worth you will find the same. 
So has said the Council of chase and of war, 
That he will retain the same good name 
That's proved by his conduct thus so far. 

Theij depart ivith the stranger and he is taken to the 
lodge of the Grandmother, hack of tvhlch a fire has been 
built and the ground prepared for a dance- 

The GRANDMOTHER addresses him thus:— 
Stranger, we ask not from whence you hail, 
We ask of you not your tribe or name, 
We ask you truly to us to tell 
Is another heart pining for you today? 
For love first made and love first gained. 
Is the only true love in hf e that flows, 
And never again will they find the same 
Congenial sjnnpathy their heart-beat shows. 
Is your devotion to a maiden pledged? 
Your father's lodge you rightly may leave. 
For your future is yours, your way your own. 
But a maiden's heart you should not grieve 
If cause of the grief to you is known. 
No maiden's faith should be deceived 
By promise or actions of your own. 
For the burdens and trials of every tribe 
Are seldom all by warriors borne, 
For the fife blood shed by a woman's heart 








OFFICIAL GRANDMOTHER 




THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




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And the trial of life on a woman's part, 

Is the greatest suffering ever known. 

When warriors have retreated to make their last stand 

The women of the village will then protect the man, 

They then with speedy vengeance do seize the double 

bow 
And o'er their tribal warriors do poisoned arrows 

throw; 
Those arrows dipped in venom, the rattlesnake does 

give 
Does terrify the f oeman, for none they touch can live ; 
For the mothers of the village, their babes do most 

defend! 
And the mothers of the village, will do so to the end. 

Then they dance around him, stopping suddenly — 
''Your answer/' 

The stranger boivs low, ivith a slow tread he dances 
and confronts the Grandmother. 

I am impressed by what you say, 

I have caused no maiden at home to grieve, 

And all my clans are barred from me; 

My heart is whole, my heart is free. 

My people taught our blood to preserve; 

Should not be commingled with that of their kin. 

Many of our maidens may respect me well; 

And while I my life for them would give. 

With them my life, I am forbid to live. 



Then they dance. 







Page 31 






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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 



The GRANDMOTHER:— 

Then this much answered, this much said. 
Have you thought well what means a pledge 
Of full devotion to a whole life 
Which may be love or may be strife : 
In which attention plays the part 
Of strengthening", or to break, a heart? 

Then they dance. 

THE STRANGER:— 

The difference from passion and love is not known 
Between men and women when they both become 

grown. 
True, I've thought and wondered much. 
If men do love like women do, 
And then remember we've been taught, — 
Both respond to the will of the Manitou. 
For the Manitou made us both to love, 
And marked the paths we both do go. 
And I'm told, many times, that men do crave 
Consoling, as much as women do. 
But oft they find their wigwam cold. 
When the heart is sad and spirit low; 
And they know not then, which way to turn; 
They know not then, which way to go. 
The fate of nations and the fate of men, 
On woman's devotion always depends. 
While men may be brave in facing a foe. 
With hearts disappointed, it never is so. 
I've heard of wives who tire of love and care, 
Of mothers who hate the child they bear. 



Pane 32 




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DELAWARE INDIANS 







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Of warriors beaten and broken down, — 

Because of disappointment they've found, 

And while I'm forced to seek a wife, from out a distant 

clan, 
I realize that love's not bought by wealth of any man. 
And I would only want that one, whate'er her station be. 
To whom I could be alwaysi true, as she is true to me. 
But I am wiUing to take the chance. 
If I find in my heart the true rebound, 
That I see in a maiden's eye at glance. 
And hear from her lips no discord sound. 

Here they all dance and the Warriors join in the 
dance, 

THE GRANDMOTHER: 

The stranger speaks well and with caution guards, 

The stranger may a warrior be; 

The stranger may have learned in his lodge 

The reason some hearts rebel to be free. 

It is not wampum, it is not food; 

It is not achievements that one has done; 

But the kindly interest that one does take 

That brings true happiness to everyone. 

And you, yourself, will feel the most, 

And you, yourself, the most will know, 

The responsive touch of tender care 

Wherever you are, wherever you go. 

And now as the tribe all join in the dance, 

We welcome the stranger, and trust he is true; 

Since he decides on taking a chance 

Of what time may bring, what time may do. 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




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A man and woman are not bound, if love holds not the 

key,— 
From the passion of the innerself to the depth of 

Eternity. 
You must feel each heart beat just as true 
As you'd have the other heart beat feel for you. 
Then, children to you will be born of honor, wealth and 

fame, 
And you always proud will be that they do bear your 

name. 

Some need companions wild but true, 
Some need companions most gentle too. 
But that vibration should most respond 
To reach the purpose that's beyond 
And one step made which wavers them 
May change the destiny of men. 

STRANGER:— 

I have no wampum or wealth with me 

And all I have is what you see. 

But I am a hunter and warrior too. 

And I believe I'm a lover true. 

If I can find the heart that yields 

To some of the sympathies my heart feels. 

Then all assemble to dance, the men on one side and 
the ivomen on the other, dancing hackivard and for- 
ward, from time to time some woman selects a partner 
and dances out toward the end of the two lines, the 
stranger being the last one selected and is compelled to 
dance ivith one of the Grandmothers. 



Pu{ie 34 



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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 



YOUNG HUNTER— the Stranger's Friend. 
Grandmother, Sachem, Warrior and Friends, 
I met the Stranger in the forest wild, 
I thought that in him there was something good 
And I've been convinced of it all the while. 
Our warriors were loathe my judgment to take, 
Our maidens cast on him not a smile. 
Our warriors their judgment admit their mistake, 
Our maidens may love him after a while. 
Now, I as his friend and brother demand, 
That the dances be repeated for choice of the game 
For the maiden who would extend her hand 
Or the maiden who dares to bear his name. 

They dance again and several maidens greet him 
irhile he hesitates and accepts none, hut goes bach to the 
grandmother and dances with her. 

MEDICINE MAN:— 

Grandmother, Friends, and Warriors true, 
This stranger now I am going to name, 
And I will prophesy to you 
His blood with ours be known to fame. 
His name shall be ''The Wanderer He" 

"MEW-SEU-QUA." 

His oldest son, as Tecumseh. 
His oldest son shall a warrior be. 
And he shall be a prophet, too, 
And our posterity shall live to see 
That my prophecy shall come true. 



Pafje 35 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




3 



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Thoi to the Strcmger: 
Remember well, what I say now, 
That those most earnest in the cause 
To protect the honor of the Tribe, 
In ways best known to nature's laws 
Are first forgotten — first unknown — 
When profits' trophies all are won, 
And may be of their honors shorn 
For the valor of their darings done; 
While others will their profit reap. 
Who in the ambush were asleep; 
For the cowards, thieves and those untrue, 
Can never stand for the things you do, — 
For they well know they would not dare 
To risk the chance of fighting fair. 

TJtey dance. 
THE GRANDMOTHER:— 

And now he has seen the maidens all. 
Some are large and some are small. 
Some have coy and modest ways, 
Some show boldness in their plays. 
His mind perplexed, his heart the same. 
For he neither knows their rank or name. 
But he must now advance a chance 
And choose some maiden for the dance, 
If she responds with kindly aim, 
Then he is told her rank and name. 

WARRIORS DANCE:— 

He gently greets a modest maid. 

Whose eyes do gleam, but she seems afraid 

To quicWy respond to the Stranger's plea 



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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 



Which made him more persistent be. 

And as he comes to her again, 

She steps forth and tells her name — **Qua-E-chea" 

The Grandmother, her rank does name, 

"A War Chief's Daugiiter; is this your aim?" 







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STRANGER: 

After another Dance. 

When I looked into the Maiden's eye. 
My heart told me the reason why, 
That love was there and I could see, 
That love was intended then for me. 

After another Dance. 

MEDICINEMAN: 

You must train yourself as you pass by, 

To voice or glances of the eye. 

To read the thoughts of human kind. 

To truly understand the mind. 

For word, or glance, or gesture true. 

May have deep meanings, at times for you. 

Most hearts, you'll find are kind and true, 

If only fathomed out by you. 

For there is goodness in every one. 

No matter what bad things he's done. 

The most unpretentious warrior 

That ever I did see. 

Was he that showed the skill 

Of warrior's high degree. 

And he was most devoted 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




To womankind or friend 
And his word you could ever trust 
From now unto the end. 
Those who are cowards and traitors to you 
May enter your home much mischief to do, 
They may snarl at you and defame your name, 
Discount your virtues and expose your shame; 
But if the woman is virtuous and true. 
Then nothing shall shake her faith in you. 
THE SCOFFERS enter- 
Then to the dance some warriors come, 
Who of sentiment do make fun, 
And say that love does last a moon, 
But ofttimes that is most too soon. 
For they have seen these things before, 
And heard these stories o'er and o'er; 
Seen warriors with devotion true 
In the dance, lead maidens through. 
At random would select a prize 
Most pleasing to the view of eyes. 
Not looking at the inner soul. 
Or treasures that the heart may hold. 

TJien they all dance, and the ivarriors seem to enjoy 
themselves at the expense of the true lovers. But when 
the dance is over, and before another dance starts, 
Qua-e-chea steps forth. 



QUA-E-CHEA:— 

Responsive feelings do I find. 
When Mew-seu-qua's near to me; 





THE PHILOSOPHY OF THE 
DELAWARE INDIANS 



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Although not all that's in my mind, 
As to what a man should be. 
But he may feel I lack a part, 
To ever keep an honest heart; 
So, I will try my part to do 
To make each to the other true. 

They dance, 
MEW-SEU-QUA:— 

And I, my part will always do 

If others let me but be true; 

But duties call men from their home, 

And mischief visits those alone. 

But, in my heart is charity. 

For those who doubt sincerity. 

So I will never, e'er, complain, 

If fate does throw me down to shame; 

But take the course the best I can. 

And always try to be a man. 



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Page 39 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




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Time: About 1767. 

After several moons, the Stranger, "Mew-seu-qua, 
and the War Chief 's Daughter, *'Qua-e-chea," were 
married in accordance with the Indian customs, and the 
dedication of the event took place near the **long" 
house, or capitol, of the Indian Village in which most of 
the Tribe did participate in a dance. A feast was pre- 
pared for the people who came, that their strength 
might be supplied for the endurance of the dance. 

At tlie opening of the feast the Great Sachem arises 
and tuith right hand extended, all hosts arise. He ad- 
dresses the audience thus: 

Chieftains, Warriors, Mothers and all: 

The young and the old who are here assembled 

I wish to impress most earnestly now 

The solemn event of this occasion. 

Two people now, their lots have cast. 

For the future, Whatever the future be. 

One from our tribe of traditions taught 

And the other from over the mountains — he 

Their traditions and teachings are not the same; 

But their hearts' vibrations are of immortal kind. 

The Manitou that rules the human heart. 

Rules just the same in every clime, 

But understandings of his cause to everyone is not the 

same, 
The way we worship, the way we pray, 
The way we show our reverence true, 
To the Great Spirit and Manitou 
May be much different from the way they do. 



Page 40 



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THE PHILOSOPHY OF THE 
DELAWARE INDIANS 




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But reverence to Deity and craving for aid 

Is natural as hunger where mortals are made. 

As an infant seeks food as soon as its bom 

And turns to the breast of its mother for aid, 

So that spirit will seek consolation as well, 

From the source of the place, where the Great Spirit 

dwells. 
The food of all nations is never the same ; 
For the chmate, the place, would make it in vain. 
So, refreshment to spirit, avarice must be — 
In accordance with what their nature may be. 
So doubt not sincerity of anyone's faith; 
If he has not heard the teaching you have. 
Sincerity of his cause is all proof he needs 
There are many, many ways the point to succeed 
Some are more tedious, some are more slow. 
And others have a smoother trail to go ; 
But all, may to the same object proceed, 
And each have convictions as true, indeed 
As you, so with much tolerance bear 
The convictions of others as to Deity fair. 
If a spark of love is in one's heart, 
No matter how wicked they've been, 
That spark will rebound to the source of love, 
TJiat eliminates all sin. 
And that spark of love will cast a ray, 
Unseen by me and you, 
Which sends our prayer with instant flight. 
Unto the Manitou. 

And now to the stranger I will speak, 
For I have often heard it said, 
The living friends that you now seek 



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Have many friends that we call dead — 
Their spirits live, they have gone beyond 
They see and know and understand 
While they in other worlds or stars 
Following pursuits to them assigned 
Enrobed in other bodies like unto ours 
And the vibrations of our thought 
To those worlds or stars extend 
With quick exchange to other forms 
Who here were foe or here were friend. 
Now, if this man, has one deceived, 
Whose friends have gone beyond 
And he some one has wilfully wronged. 
Then retribution sure will come, 
Unless he surely has a host 
To prove that wrong undone. 
For every cause, an object has 
And every object has a cause. 
Some are great and some are small. 
But all must follow nature's law. 

MEDICINE MAN:— 

Thankful we are this feast is prepared 
Thankful we are for the words we hav© heard, 
Thankful we are for the union that's made 
To add to our tribe and to make us strong. 
And hopeful we are, that this will bring 
To both the parties of Whom we greet 
The greatest happiness this life does give 
Whose true devotions always keep. 
With this, we now partake the feast 
And welcome each and every guest 







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THE PHILOSOPHY OF THE 
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Who, with me, offer most sincere 
the Great Spirit, this request. 

Then they feast. 



After a tvhile during the feast. 

The Young' Hunter, MEW-SEU-QUA'S friend, arises 
and says: 

Mew-seu-qua, we your friends, in chase 
And we your comrades true in war 
A wigwam built for you in haste 
That you may journey not too far; 
That you may in our village dwell, 
Where friends and comrades wish you well, 
And there you'll find both food and wood 
And camp equipments new and good, 
And by these offerings now we do, 
Our true devotion, express to you. 

MEW-SEU-QUA:— 

My Brother friends and warriors true. 

How can I speak my heart to you 

You've taught me much in chase and war 

And into mysteries led me far; 

But proof of friendship you have shown 

In ways to me before unknown. 

Theji the Warriors escort Mew-seu-qua, and the Maid- 
ens escort Qua-e-chea to the wigwams, where, with 
greetings, they are dismissed. 
But just before the guests depart 
Qua-e-chea dressed in grand attire, 
Approaches them with hand on heart 
And in her eyes are beams of fire. 



Page 43 



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TECUMSEH'S FATHER 



Says she : * * The honor you have shown 

they due to friendship all alone? 
Or have you now, some motive hid 
For which some other time you'll bid. 
My Chieftain is a warrior, too, 
And we both have the nerve and will 
Our own future to fathom through ; 
And if I'm not devoted throughout life 
He's free to choose another wife. 
I would rather take with him my chance 
In the prairies wild or the forests dense 
If any person here perchance 
Has not the most sincere intents. 
And now before we take your grace 
That shows your loving, kind desire, 
I demand that you prepare a place 
For all to dance around the fire; 
For fire the flame of love doth show 
And cheerfulness 'round it may glow 
So those most earnest and sincere 
Their friendship show by dancing here. ' ' 

Thejj dance. 

The GRANDMOTHER comes forward:— 

Since Nature made of all two kinds 

With purpose still of liken minds, 

The plants, the flowers, the birds, the all 

To answer still to nature's call; 

And the love that nature placed in them 

Is just as prominent in man; 

And joyful thanks should all proclaim 

To the Manitou in Nature's name; 



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And thus we now assemble here 
To make this memory always dear 
To those who on this voyage start, 
Till death that voyage do them part. 

They dance- 

MEW-SEU-QUA'S FRIEND:— 

With reverence now, we will retire 
For low is burning now the fire, 
Mew-seu-qua, we leave you all alone 
This place is yours — the way your own. 
But if on friends you chance to call 
You'll find response from one and all. 

GRANDMOTHER: 

Qua-e-chea, may it ever be, 
That you'll confide yourself in me 
And all these maidens here around 
Their sympathy can quick be found. 

Thei/ all retire. 




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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




Time: About 1768. 



After about a year, a runner is sent by the Grand- 
mother to the Medicine Man, and by him to the Chief of 
the Tribe to announce that a son has been born to Mew- 
seu-qua and Qua-e-chea. The Medicine Man asks the 
Chiefs to come with him as he is to name the boy, and 
they are to bear witness. They assemble at the lodge of 
Mew-seu-qua when the child is about two weeks old; 
thanks are offered for the addition to the tribe, the 
blessings of the Great Spirit asked, and the Medicine 
Man names the first born TECUMSEH. 

From the age of Seven on, Tecumseh is given to the 
training of the warriors and the teachings of the Medi- 
cine Man. At about the age of 22, the Shawnee Indians 
claim him as successor of his Uncle, as Chief of the 
Shawnee tribe. The delegation of Shawnees having 
come to the Delaware village with presents and mes- 
sages, the Delawares prepare a great feast to receive 
them, and a dance is ordered for the occasion. After 
the dance and orations, the Great Sachem of the Dela- 
wares appoints certain Chiefs and Warriors to accom- 
pany TECUMSEH to his tribe. 

TECUMSEH having been trained up in the arts of 
war and philosophy of the Delaware Indians under the 
training of Pochgantschilias and Captain Pipe, was 
always prejudiced against the white man; for it was 
Pochgantschilias who on one occasion when addressing 
the American Colonists said: 







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DELAWARE INDIANS 




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I admit that tliere are good white men, but they hear 
no proportion to the had; the had must he the strongest, 
for they rule. They do ivhat they please. They enslave 
those tvho are not of their color, although created hy the 
same Great Spirit who created them. They would make 
slaves of us if they could; hut as they cannot do it, they 
Jiill us. There is no faith to he placed in their ivords. 
They are not like the Indians, who are only enemies 
while at ivar, and are friends in peace. They will say to 
an Indian, 'My friend, my hrother.' They will take him 
hy the hand and at the same moment destroy him. And 
so you (he teas addressing the Christian Indians at 
Guadenhutten, Pennsylvania), will also he treated hy 
them hefore long. Remember that this day I have 
warned you to heivare of such friends as these. I knoiu 
the Long-Knives. They are not to he trusted.'' 

So always feeling in his heart, the wrongs his people 
have suffered, although Tecumseh had served some 
with the colonists when very young, in the Revolution- 
ary war, his prejudice was never abated. So a few 
years, after he became head of the Shawnee Tribe, he 
began trying to unite all the Algonquin confederation 
and other nations of Indians for a general warfare on 
the whites. He made a trip to Canada and one to New 
Orleans and succeeded in getting many tribes excited to 
his cause. 

During the war of 1811-12, Tecumseh was made a 
Brigadier General by the British Governor. He led two 
thousand Indians on the siege of Ft. Meigs, commanded 
the right wing of the Army at the Thames and was 
killed there. 



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There were many persons who were adopted into the 
Delaware Tribe who, either they or their descendants, 
came into prominence in the history of the United 
States, among, them Wm. Connor of Indiana and 
William Anderson of Ohio, not all, however, of In- 
dian blood, but all of whom stood loyal to the Tribe, and 
who were devoted to their traditions, training and be- 
hef. Senator Quay of Pennsylvania was a descendant 
of a Delaware Indian from his great-great-grand- 
mother's side. His ancestor, John Quay from the Isle 
of Man, married a Delaware Indian. His great-great- 
grandmother in the battle of Orange, New York, when 
the Quay family was being driven to Canada, seized a 
spear and killed three of the invaders rallying the little 
band and stopping the slaughter that might have taken 
place and enabhng the refugees to go on to Canada. 
Senator Quay had about one-sixteenth Delaware blood, 
was always proud of it and attended one of the meetings 
of the Delaware Indians before he died. This had 
always been his ambition and he had made two or three 
attempts to attend the annual meeting, but finally suc- 
ceeded, and While at the meeting was elected as one of 
the war chiefs of the Delaware Indians, was given a war 
bonnet and full equipment. A few days before he died 
he had his picture taken in this Indian costume. 

Tlie foil owing is an oration spoken hy Col. Jackson on 
the occasion one night during his attendance of the 
dance: 



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Thankful now I am we meet here tonight, again to 
assemble as our forefathers worshiped, as our grand- 
fathers taught us what their grandfathers taught, and, 
as I am impressed, is the true way to worship. And 
each one must feel in his own heart sincere, that our 
meeting may be pleasing to Him who has made us. This 
place is made sacred, and we must keep it pure, that the 
blessings we've received may continue to follow. 

Many friends are missing who last season were pres- 
ent, but with the Great Spirit their spirits are roaming, 
and for this we're thankful. 

Many now are with us who enjoy many blessings; 
children have been sent us to strengthen the nation, and 
for this we're thankful. 

Our crops have been gathered, our fields have been 
fruitful; as winter approaches our wants are supplied, 
and for this we're thankful. 



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THE ADOPTION OF MEW - SEU - QUA, 
TECUMSEH'S FATHER 




When trials and tribulations on every side confront 
us; when our hearts are most sad and our spirits most 
heavy; when our homes were threatened to be taken 
from us, we were told in the east that great men be- 
friended us, and for this we're thankful. 

While some yet were doubting, and others were fear- 
ful, there came to our meeting true friends of our peo- 
ple. Great men from the east who were known to be 
mighty, and who pledged us their friendship, and for 
this we're thankful. 

In the hearts of every one present, and in the hearts 
of our children, Senator Quay and Senator Clark will 
long be remembered, and for this we're thankful. 

And there comes to me now an impression most cer- 
tain that the Great Spirit smiles on these true friends 
now with us, and in their own hearts they will feel the 
reflection, the greatest reward that can yet be granted, 
and for this we're thankful. 

7^ might he icell to say that an Orator is the natural 
historian of the Delaware Tribe icho repeats the history 
and philosophy and teachings of the tribe from his 
memory and after him six young men are required to 
repeat ivhat he says and memorize the orations. If they 
are successful in making the statements true, they are 
elected as orators of the Tribe. There are 6 original 
orators and usually 12 understudies. 

Medicine Man Medicine men are supposed to be 
gifted. When found to possess the qualities necessary 
to make a Medicine Man, they are then trained by the 



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older medicine men of the tribe. Their teachings are 
someivhat like that of the priesthood, hearing somewhat 
upon the religious belief of their people as well as the 
mysteries that are often performed bij them. 

Poisoned arrows ivere not used by ivarriors of the 
Algonquin tribes in regular ivarfare, but luere permis- 
sible to he used by the ivomen of the tribe to repulse an 
invasion for the defense of home and babies. The double 
bow which the women used ivere made eight or nine feet 
long and could throw an arrow two or three hundred 
yards, hut were so strong that the ivomen would have 
to use both hands to draw the bow string, lying flat on 
their hacks and use both feet to hold the bow. The effect 
was even more powerful than the ancient European 
cross-hoiv. The arrows did not have to be tipped with 
spikes or flint arrow heads, but were usually seasoned in 
the fire and parred off to remove all of the charcoal from 
the points. There ivere usually, in the camp, several 
hundred of these arrows, in conventional places in 
quivers, beside which hung the double bows. When the 
ivar-cry was given to indicate that the enemy was over- 
whelming us and we had to retreat through the village to 
take the women and children with us, it was then the 
women and children joined the battle. 

The arrows ivere poisoned in the following manner: 

Buffalo bladders would be filled with the livers of the 
buffalo or deer well chopped up; a rattlesnake would he 
caught with forked sticks and the bladder filled with 
chopped-up liver, tied to the end of another stick, would 
he placed in front of the ratlesnake, for it to bite, until 



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THE ADOPTION OF MEW-SEU-QUA, 
TECUMSEH'S FATHER 




exhausted all of the venom that ivas in its fangs. 
These bladders would then he hung on a pole until the 
liver, ivith the venom, was thoroughly inocculated and 
the contents changed to a dark green substance. The 
arroivstvould be pierced through the bladder containing 
this substance or poison. The poison would, perhaps, 
remain on the arrow for thirty or sixty days, but care 
was always taken to have the arrows reinforced with the 
poison at the proper time. If one of these arrows even 
scratched a person, enough to bring blood, the effect ivas 
far more deadly than the bite of a rattlesnake and the 
suffering and agony began at the instant of the touch, 
even more so tliana bee sting. There was no known 
remedy that could save one from death when this poison 
took effect. 



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